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Journal articles on the topic 'Tipitaka'
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Promta, Somparn. "Traditional Thai Wisdom as Based on the Pali Tipitaka: A Challenge to Science and Technology." MANUSYA 5, no. 4 (2002): 60–71. http://dx.doi.org/10.1163/26659077-00504004.
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The Pali Tipitaka as used in Theravada Buddhist countries is considered to play various important roles. In Thailand, the Pali Tipitaka is not only a religious text but also a main source of Thai wisdom. The recent call for a greater role for Thai wisdom mainly comes from the awareness that the Western way of thought that dominates the modern Thai way of life is something that should be seriously examined. This paper will examine one important Western mode of thought which is generally called science and the attempt by Thai traditional thinkers to create Thai wisdom as a tool for examining that Western mode of thought through the reading and interpretation of the Pali Tipitaka.
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Wiwanitkit, Viroj. "Public health concern on tuberculosis in tipitaka." Annals of Tropical Medicine and Public Health 9, no. 2 (2016): 132. http://dx.doi.org/10.4103/1755-6783.168700.
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Prapti, Kabul. "Kajian Terhadap LGBT Dalam Relasi Tipitaka Pali." Jurnal Pendidikan, Sains Sosial, dan Agama 6, no. 2 (December 24, 2020): 65–72. http://dx.doi.org/10.53565/pssa.v6i2.229.
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Abstrak
Penelitian ini bertujuan untuk mengetahui pandangan mengenai LGBT berdasarkan kajian umum, dan untuk mengetahui pandangan mengenai LGKBT berdasarkan kajian Tipiṭaka Pāli Penelitian ini menggunakan pendekatan kualitatif deskriptif, dimana subyek penelitian adalah LGBT dan Tipitaka Pali Pengumpulan data dalam penelitian ini menggunakan ini adalah studi pustaka. Teknik analisis data menggunakan model Miles and Huberman. Hasil penelitian diketahui bahwa dalam teori hukum karma Buddhis Homoseksualitas berdasarkan kamma, merupakan akibat dari perbuatan asusila pada kehidupan sebelumnya. Dalam kajian Islam Ada empat istilah fikih penting yang terkait dengan pembahasan LGBT, yaitu liwath, sihaq, takhonnuts dan tarojjul. Liwat bermakna homoseksual, Sihaq bermakna lesbianisme, takhonnuts bermakna perilaku banci, tarojjul bermakna perilaku tomboi. Semua itu dikatakan haram dan merupakan perbuatan yang tidak suci. Sedangkan gay dan lesbian itu selain dipengaruhi oleh Kamma juga dapat dipengaruhi oleh lingkungan, baik keluarga maupun masyarakat. homoseksual adalah orang-orang yang masih dapat membedakan hal-hal yang baik dan buruk, tidak menuput kemungkinan orang seperti itu lebih bijaksana daripada orang heteroseksual. Orang yang beranggapan bahwa homoseksualitas itu merupakan salah satu jenis sakit jiwa adalah orang yang hanya memperhatikan dari suatu aspek saja dan tidak mempertimbangkan aspek yang lain.
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Karniawan, Arya Whisnu, and Kartika Joswidjaja. "Analisis dan Implementasi Anupubbīkathā dalam Kurikulum Sekolah di Era Globalisasi." Jurnal Maitreyawira 2, no. 1 (April 28, 2021): 36–50. http://dx.doi.org/10.69607/jm.v2i1.36.
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ABSTRACT Entering the era of globalization makes the world like a small village. The current of globalization provides a lot of information, an example is the Buddhist education. Since Buddhism returned to Indonesia, Buddhist education has developed a lot. However, the current education of Buddhism is not sufficient, as evidenced by the number of children who claim to be Buddhists but their religious knowledge is minimal. This is very unfortunate, because this limitation means that the Buddha's Teachings cannot be described precisely so that it does not reveal the purpose of Buddhism itself. For this reason, it is necessary to have appropriate and gradual teaching methods, starting from easy to difficult material. That is why Buddhism must of course be studied in stages. This gradual teaching formula is known as Anupubbikatha. Through this research, we can see the discussion of Anupubbikatha according to the Pali Tipitaka to clarify the teachings of Buddhism in this era of globalization as well as contextually applicable solutions to be implemented in the Buddhist religious education curriculum. The limitations of this research are still based on the basic theories contained in the Pali Tipitaka and the implications of the sources. This research can be used as a reference and a foundation for further research to see the extent and how the implementation of this Anupubbikatha thematic in a teaching curriculum. The scope of this research is limited to studying the appropriate and gradual teaching materia ls of Buddhism based on the Pali Tipitaka, reviewing each of its points in detail, along with the solutions for its application so that it can be applied in the world of education.
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Rubiyati, Rubiyati, Yuri Kuswoyo, and Rapiadi Rapiadi. "Menuju Masyarakat Buddha yang inklusif melalui Orientasi Sejak Dini." Jurnal Maitreyawira 2, no. 1 (April 28, 2021): 30–35. http://dx.doi.org/10.69607/jm.v2i1.35.
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ABSTRACT Entering the era of globalization makes the world like a small village. The current of globalization provides a lot of information, an example is the Buddhist education. Since Buddhism returned to Indonesia, Buddhist education has developed a lot. However, the current education of Buddhism is not sufficient, as evidenced by the number of children who claim to be Buddhists but their religious knowledge is minimal. This is very unfortunate, because this limitation means that the Buddha's Teachings cannot be described precisely so that it does not reveal the purpose of Buddhism itself. For this reason, it is necessary to have appropriate and gradual teaching methods, starting from easy to difficult material. That is why Buddhism must of course be studied in stages. This gradual teaching formula is known as Anupubbikatha. Through this research, we can see the discussion of Anupubbikatha according to the Pali Tipitaka to clarify the teachings of Buddhism in this era of globalization as well as contextually applicable solutions to be implemented in the Buddhist religious education curriculum. The limitations of this research are still based on the basic theories contained in the Pali Tipitaka and the implications of the sources. This research can be used as a reference and a foundation for further research to see the extent and how the implementation of this Anupubbikatha thematic in a teaching curriculum. The scope of this research is limited to studying the appropriate and gradual teaching materia ls of Buddhism based on the Pali Tipitaka, reviewing each of its points in detail, along with the solutions for its application so that it can be applied in the world of education.
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Patil, Dinkarrao Amrutrao. "Pali Tipitaka in The Perspective of Plant Invasion in India." Plantae Scientia 4, no. 4-5 (September 16, 2021): 243–49. http://dx.doi.org/10.32439/ps.v4i4-5.243-249.
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This communication is an effort to decipher phytogeographic alterations particularly due to exotic plants associated with the teachings and disclosures of Lord Buddha. The various exotic taxa on Indian landmass in Lord Buddha’s time had an important role to play in human sustenance and civilization. The present author, therefore, analysed plant species as contained in ‘Pali Tipitaka’ in view of plant invasion in ancient period in Indian territory. It was possible to identify total 70 exotic plant species pertaining to 66 genera and 41 angiospermic families. Majority of them (47 species) are introduced for cultivation in India to sustain human life, while 19 species exhibit wildness and integral to Indian biodiversity in present time. Their native geographical regions are deciphered consulting relevant literature. They belong to both Old and New Worlds. Importance of ancient religious scriptures is brought under clearer focus from standpoint of phytogeography and plant invasion.
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Patil, D. A. "Pali Tipitaka in the Perspective of Plant Invasion in India." Plantae Scientia 4, no. 4 (September 16, 2021): 243–49. http://dx.doi.org/10.32439/ps.v4i4.243-249.
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This communication is an effort to decipher phytogeographic alterations particularly due to exotic plants associated with the teachings and disclosures of Lord Buddha. The various exotic taxa on Indian landmass in Lord Buddha’s time had an important role to play in human sustenance and civilization. The present author, therefore, analysed plant species as contained in ‘Pali Tipitaka’ in view of plant invasion in ancient period in Indian territory. It was possible to identify total 70 exotic plant species pertaining to 66 genera and 41 angiospermic families. Majority of them (47 species) are introduced for cultivation in India to sustain human life, while 19 species exhibit wildness and integral to Indian biodiversity in present time. Their native geographical regions are deciphered consulting relevant literature. They belong to both Old and New Worlds. Importance of ancient religious scriptures is brought under clearer focus from standpoint of phytogeography and plant invasion.
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Dhakhwa, Shanta Bahadur. "The Principles and the Method of Vipassana Meditation." Journal of Population and Development 3, no. 1 (October 10, 2022): 151–57. http://dx.doi.org/10.3126/jpd.v3i1.48816.
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The current article is a scientific research of the method of Vipassana Meditation which was discovered by the Buddha. The paper briefly outlines the fundamental principles involved in the meditation practice regarding the concept of Anicca, Dukkha and Anatta. It briefly outlines method of Vipassana meditation step by step at it is practiced. More focus is given in revealing the practical methodology of the Meditation. Primary Buddhist texts of Tipitaka are taken for reference.
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Chowdhury, Chipamong. "Did the Buddha Speak Pāli? An Investigation of The Buddha-Vacana and Origins of Pāli." Dhaka University Journal of Linguistics 2, no. 4 (January 18, 2011): 43–57. http://dx.doi.org/10.3329/dujl.v2i4.6899.
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Traditionally South and Southeast Buddhism, which we now call Theravada Buddhism, claims that the language of the Buddha is "Pali" and hence the language of their sacred texts (Tipitaka=three canons). In this essay, I investigate the notion of the Pali language by reconstructing existing Pali literatures and contemporary works on Pali studies. Among other issues, this investigation explores the following issues: the language (vacana) of the Buddha, the multilingualism and geopolitics, the home of Pali, and the origination of Pali. Key words: Buddhism; Pali language; Pali literaturesDOI: 10.3329/dujl.v2i4.6899Dhaka University Journal of Linguistics Vol.2(4) August 2009 pp.43-57
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Kanthik, Chamnong, and Sudaporn Khiewngamdee. "THE RELATIONSHIP BETWEEN THE BUDDHA AND THE PRIESTS OF OTHER RELIGIONS IN THE TIPITAKA." Humanities & Social Sciences Reviews 7, no. 1 (April 3, 2019): 56–61. http://dx.doi.org/10.18510/hssr.2019.717.
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Purpose: This research aims to study the concepts and types of priests of other religions which appear in the Tipiaka, to study the Buddha’s relationship with other religious priests and to use it as a practice for Buddhists to live in harmony with other religions.Methodology: The researcher used as a research method a documentary and commentary of the Pali Tipiaka Siamese official version, Mahamakut Rajavidyalaya and the Tipiaka and the Commentaries which are translations of the Mahamakut Rajavidyalaya Foundation under Royal Patronage. The study mainly focused on the appearance of the Vinaya Tipiaka and the Suttanta Piaka.Main Results: The result of this study found that other religions and priests, which appear in the Tipitaka as the 6 teachers’ religions; Including Purnakassapa, Makhaligosala, Ajitakesakambala, Pakudhakaccayana, Niganthanaputra and Sajayve-lahaputra. Each religion has a different viewpoint. Other religious priests include Paribajaka, Tpasa, Jatila, Ayatithika and Hermits. The relationship in terms of being an adversary include Brahmins, Huhukajti, Dghanakhaparibjaka andSaccaka-Nigantha and so on. Then, there is also a friendly relationship, such as Shasenapati, a disciple of Nigantha, Kaanta-brahmana, Mahasakuludayiparibajaka, Paribbajaka named Kandaraka and Dghatapass- Nigantha.Implications: When analyzing why other religious priests changed Buddhism. Due to the use of the miraculous miracle, and from the curiosity or intolerance in the study of that person. In the past, the contact of the Buddha with other religion’s priests was friendly. If there was something to criticize, when he clarified, it was considered terminated. If there is some good, it was accepted and applied in Buddhism. If the act of the Buddha was to deal with other religion’s priests as apractice for the disciples of today, it is possible to do so.
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Herngseng, Ven Pannabhoga. "Burmese Nissaya Literature: A Mainstream Monastic Education Learning Method and its Salient Features." MANUSYA: Journal of Humanities 26, no. 1 (April 21, 2023): 1–23. http://dx.doi.org/10.1163/26659077-25010027.
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Abstract In some of the earliest Buddhist literature found in Myanmar, a type of translation in which each Pali word is followed by its relevant annotative interpretation, known as nissaya, can be found. Previous studies (Tin Lwin 1961; Pruitt 1992; McDaniel 2008; Clark 2015) only examined what a nissaya is and to what literary genre nissaya literature belongs. In this paper, I will explore the various ways in which Burmese nissaya literature evolved into a mainstream monastic learning method, its role in the monastic education in Burma in particular, and further investigate whether the nissayas can be applied more generally and what the relationship is between nissaya and official Burmese Tipitaka translation. Lastly, this study argues that the Burmese nissaya literature can be compared to be on par with the encyclopaedic compilation on a specific subject.
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Kobbun, Pisit. "The Significance of Puccha-Vissajjana in the Buddhist Literature." MANUSYA 8, no. 2 (2005): 30–43. http://dx.doi.org/10.1163/26659077-00802003.
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The use of pucchā-vissajjanā, question and answer, in the Pāli suttas reflects its significance as a literary technique for communicating the teachings of the Buddha. Pucchā-vissajjanā is a technique for teaching the dhamma employed by the Buddha and his disciples. It is a mnemonic technique for conveying and maintaining the teachings in the oral tradition and was kept as a written record until it becomes a tradition technique in composing post-Tipitaka Buddhist literature. When regarding the suttas as a textbook, the use of pucchā-vissajjanā in the suttas is important for the study of dhamma-vinaya. Constructing the suttas according to the pucchā-vissajjanā technique is favorable for dhamma practice and concentration-development. The pucchā-vissajjanā process is well in accord with the process of concentration-development for developing wisdom. As a result of this, those who study the suttas (the story being developed through pucchā-vissajjanā) will thereby certainly be practicing concentration while studying the text.
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Shomakhmadov, S. Kh. "The protective sacral formulas-parittās in buddhist texts of pāḷi canon." Orientalistica 5, no. 2 (June 29, 2022): 265–81. http://dx.doi.org/10.31696/2618-7043-2022-5-2-265-281.
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The article comprises an analysis of Buddhist texts with protective verbal formulas - parittās. It is based upon research of the Buddhist canonical and non-ca-nonical texts of Tipitaka - Pāḷi Canon. Special treatment is given to the three-fold ‘functional’ classification of Theravada canonical texts - Suttas and Jātakas, containing parittās. Following the classification, one can distinguish ‘protective’ parittās (equivalents of folk spells); ‘benevolent’ sacral formulas, which grant the success in the good undertaking; ‘soteriological’ ones, the main goal of which is to obtain the nirvāṇa. It comes out that parittās can be mundane with strictly utilitarian aims and super-mundane that have transcendental goals. The multi-functional characteristics of parittās are summarized in the article. The article comprises an analysis of plots of the non-canonical Theravada text "The Questions of King Milinda” that contain the critical discussion on parittās. As a result, the author concludes as follows. Despite Buddhist doctrinal critics of parittās reciting the fact of discussion of this practice in non-canonical Theravada texts confirms the value of parittās chanting in the tradition of Southern Buddhism.
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Sadtyadi, Hesti. "Evaluasi Reflektif Pengembangan Karakter Bangsa (Nasionalisme) Dalam Pendidikan Agama Buddha Tingkat Sekolah Dasar." INFERENSI: Jurnal Penelitian Sosial Keagamaan 12, no. 2 (January 31, 2019): 371–94. http://dx.doi.org/10.18326/infsl3.v12i2.371-394.
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The Objective of this Study is to a reflective evaluation of Indonesian national character in the education of Buddhism in elementary schools, which can produce a picture that poures national values character (nationalism) in the context of learning that is administered. The reflective evaluation is carried out with the CIPP evaluation model, which includes five constructs and five reflective Buddhism educational instruments wich consits of context dimensions, the teacher’s interest, the teaching materials, the learning process and the product. All instruments are valid and reliable. The result of the development of the reflective evaluation instrument of Buddhist education that has been built consists of five aspects / dimensions of evaluation with the name Context, Teachers’ Knowledge / Interest (Input), Materials (Input), Process and Product (Product). The content of the nation’s character in Buddhism is explicit in the components of History, Faith (Saddha), Behavior or Morality (Sila), Buddhist holly Books (Tipitaka), Meditation (Samadhi), and Wisdom (Panna), accumulated in context, input, process, and output, through the evaluation of the Buddha’s education refelective in the development of the nation’s character.
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Sapardi, Sapardi. "Pendidikan dalam Keluarga Berbasis Etika Buddha." INFERENSI: Jurnal Penelitian Sosial Keagamaan 14, no. 1 (June 2, 2020): 141–58. http://dx.doi.org/10.18326/infsl3.v14i1.141-158.
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This study aims to find out familial education on the basis of Buddhist ethics and the relationship of Buddhist teachings in building a happy, prosperous family life. The foregoing rests upon the identification of texts from the Tipitaka / Tripitaka Scriptures related to Education in the Family and moral ethics (Sila), and the texts are subsequently analyzed and dissected using the theory of structural functionalism and hermeneutics. Based on the analysis of the aforesaid text data, it can be seen the role of moral ethics that must be put forward and become a guide in shaping a happy and prosperous family life. Education in the Family is a pattern or method that must be done by a Buddhist household. Based on ethics in managing hittasukkhaya life, it becomes the basis and guide in creating happy and prosperous home life (hitta sukkhaya). Moral ethics (Sila) is the basis and foundation and guide for householders in creating a happy and prosperous life in the face of various changes that occur in the current modern era.
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Warsito, Warsito, Abdulah Sulaiman, and Vientje Ratna Multiwijaya. "Legal Consideration, Death Penalty in the Perspective of Criminal Law and Buddhism in Indonesia." Interdisciplinary Social Studies 2, no. 2 (November 27, 2022): 1671–80. http://dx.doi.org/10.55324/iss.v2i2.337.
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Background: Uncertainty is being raised by Indonesia's discussion of the death penalty. The 2007 Constitutional Court ruling had a beneficial effect on society. The death penalty is being opposed more and more, particularly in European nations. Aim: The research aims to analyze legal consideration, death penalty in the perspective of criminal law and Buddhism in Indonesia. Method: The research makes use of a content analysis of the literature. Comparative law, legal history, legal theory, and legal principles are all included in the normative research. Findings: Buddhism's first and second stanzas of the Tipitaka, Dhammapada, and Danda Vaga Chapter X, p. 57, discuss the idea of punishment: Everyone dreads being punished and everyone dreads dying. One should not kill or commit murder after comparing oneself to others. Everyone values life and is afraid of punishment. One should not kill or commit murder after comparing oneself to others. The Dalai Lama, a well-known international figure, has also said that while life in prison is the best option from a humanitarian standpoint, the death penalty is the hardest punishment.
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Collins, Steven, and Thomas Oberlies. "Pali: A Grammar of the Language of the Theravada Tipitaka, with a Concordance to Pischel's Grammatik der Prakrit-Sprachen." Journal of the American Oriental Society 123, no. 4 (October 2003): 911. http://dx.doi.org/10.2307/3590001.
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Yunia, Tjhin Kindella. "Pengantar Etika Psikologis Buddhisme." Humanitas (Jurnal Psikologi) 6, no. 1 (April 30, 2022): 1–28. http://dx.doi.org/10.28932/humanitas.v6i1.3892.
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Kerajaan maritim Sriwijaya pada masa kejayaannya tidak hanya mengontrol jalur perdagangan rempah dunia, tetapi juga menjadi pusat pendidikan dan penyebaran agama Buddha di Asia Tenggara yang sangat maju. Agama Buddha berangsur-angsur lenyap di Nusantara seiring dengan runtuhnya kerajaan Majapahit, tetapi menyisakan bekas-bekas peninggalan dalam berbagai bidang hingga saat ini, seperti situs-situs bersejarah, bahasa dan juga budaya. Melalui studi kepustakaan dengan metode deskriptif interpretatif dalam tulisan ini, penulis hendak mengenalkan kembali ajaran Buddha, terutama dari sisi psikologi dan etika berdasarkan kitab suci Tipitaka Canon Pali. Etika psikologis Buddhisme terdapat di dalam Abhidhamma Pitaka yang merupakan kumpulan ketiga dari kitab suci agama Buddha. Manusia dalam pandangan Buddhisme adalah kombinasi psikofisik antara batin (nāma) dan materi/badan jasmani (rūpa). Batin adalah kombinasi dari kesadaran (citta) dan faktor-faktor mental (cetasika), kombinasi ini merupakan keberagaman kondisi dari batin. Terdapat 121 jenis kesadaran, 52 jenis faktor-faktor mental dan 28 unsur materi, yang secara etika diklasifikasikan ke dalam yang baik, buruk dan netral, tetapi diuraikan dari sudut pandang psikologis, sebagian besar merupakan analisis data psikologis. Kesadaran merupakan pencetus ucapan dan perilaku seseorang, kesadaran yang baik dapat mencetuskan ucapan dan perilaku yang baik, demikian juga sebaliknya. Kepribadian manusia dikondisikan dan dipertahankan oleh aktivitas kesadaran dan akibatnya, karakter seseorang juga ditentukan oleh kesadaran. Psikologi Buddhisme telah terintegrasi dengan psikologi barat modern, yang disebut "Psikologi Konjungtif”. Proses interdependen dari fungsi psiko-fisik kepribadian manusia, adalah proses yang sangat penting dalam metode psikoterapi Buddhisme.
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Maitriya, Tulas. "ANALISIS EKONOMI SYARIAH MENURUT SUDUT PANDANG AGAMA BUDDHA." Jurnal Agama Buddha dan Ilmu Pengetahuan 7, no. 2 (February 10, 2022): 152–56. http://dx.doi.org/10.53565/abip.v7i2.308.
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Sharia economics is a teaching that puts forward religious and ethical values in muamalah, which provides a fair value of benefits to both parties concerned and distributes existing losses so that they are not burdened with only one party. On this basis, this study was made to find out the correlation between Islamic economics and economics in Buddhism. The research method is based on literature review and uses methods that are relevant to existing theories. Sources of data used in this study took primary and secondary sources. Primary sources are Al-Quran and Hadith, Tipitaka. Secondary sources are popular books and other supporting sources that are relevant to the problem being discussed. The data analysis technique used in the preparation of the thesis mostly uses a deductive way of drawing conclusions. Deductively, namely the collection of data from things that are general to things that are specific, as well as correlatives that have a reciprocal relationship with one another. In this research, it was found that there was a correlation between Economics in Islam and Buddhism, which was carried out with effort without harming oneself, others or other creatures. From the point of view of Buddhism, it shows that the economy that is carried out must go through the right and legitimate path, according to what is taught, namely by being guided by the noble eightfold path, namely right livelihood. Buddhist economics not only considers one's own happiness, but also considers others.
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Tyulina, Elena V. "REVIEW OF: YE. G. VYRSHCHIKOV “CITY — VILLAGE — FOREST: THE WORLD OF THE CREATORS OF THE PALI CANON AND THEIR CONTEMPORARIES”." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 313–17. http://dx.doi.org/10.31696/2618-7302-2020-4-313-317.
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Following is a review оf the monograph published in 2019 by Yevgeniy G. Vyrshchikov ‘City — Village — Forest: The World of the Creators of the Pali Canon and Their Contemporaries’, which was published in 2019 by the Institute of Oriental Studies of the Russian Academy of Sciences, Moscow (editors: V. V. Vertogradova and V. P. Androsov). This work is a cultural study of the so called Pali Canon, or Tipitaka — the early Buddhist Canon of the Theravada school. It is mainly devoted to ideas about space and related views on the structure of the world and society. To understand the cultural context of the existence of early Buddhist ideas about the world, other sources are also involved — Buddhist, Brahmanic and Hindu texts: Ceylon’s mahavamsa, Arthashastra, Ramayana, Chitrasutra, other Sanskrit texts and Ashoka’s epigraphic inscriptions. In addition, ancient sources are used, such as Strabo’s “Geography”, as well as medieval English ballads about Robin Hood. According to the author, the world of the Pali Canon is divided into three main units of space: The most sacred and pure is the forest — the place where shramans and other ascetics live. Its opposite is the city, which embodies all that is worldly, contrary to asceticism and opposed to it. They are separated by an intermediate area — the countryside (janapada). The monograph explores all three components of this world, analyzes the necessary terminology and conceptual apparatus. The review provides an overview of the main provisions of the monograph and makes some critical comments on its text.
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Et al., Sin Ngamprakhon. "Educational Administration: Concept, Theory and Management." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1605–10. http://dx.doi.org/10.17762/pae.v58i1.953.
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The objectives of this research were: 1) to study the concepts and theories of educational administration, 2) to study the model of educational management, and 3) to analyze the theoretical tendency and the educational management model in practice. The primary data were collected from the Tipitaka in Thai version of Mahachulalongkornrajavidyalaya University and Commentaries. The secondary data were collected from Buddhist documents, educational administration, and interviews with 10key informants. The collected data were analyzed by content analysis. The research results indicated that: 1) the concepts and theories concerning academic affairs, teaching and learning management and evaluation by information technology, personnel management are an important part to drive the organization into effectiveness by setting job channel and description, and personnel development in virtue and knowledge. The budget is a factor to make the organization achieve its goal. The institutional environment is to support the management and work performance effectively. Furthermore, the participation in educational administration is a key factor to push the operation according to policy and plan. 2) The educational management model based on the Ministry of Education consisted of 4 aspects; Academic management, Budget management, Personnel, and General administration with stability and relevant to the 20-Year National Strategy and Thailand 4.0, by development and empowerment of potential, opportunity, equality of people, and enhancing people's quality of life with eco-friendly system, and educational system and management development. 3) The analysis of theoretical trends and educational management models into practice in 4 aspects; academic affairs, budget, personnel, and general management in practice is to strengthen the stability and reconciliation relevant to modern administration system with innovation and social network by using the educational administration in the digital age integrated with Buddhist principles to become a professional administrator in the present situation.
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Barkovskyi, Mykyta. "Features of functioning of Theravada Buddhism in Ukraine." Scientific Yearbook "History of Religions in Ukraine", no. 33 (2023): 182–93. http://dx.doi.org/10.33294/2523-4234-2023-33-1-182-193.
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The topicality of the study is defined by the increased interest of a certain part of the population of Ukraine in the philosophy and religions of the East. One of the evidence can be the appearance and spread of dozens of Buddhist communities on the Ukrainian territory during the time of independence. Such a large number of Buddhist schools in Ukraine is explained by the consequences of the atheist era with the anti-religious policy of the Soviet authorities, which for a long time prohibited the preaching and practice of almost any religion. As a result, after the collapse of the USSR, there was an information surge, which gave rise to the formation of new religious communities, the spread of various literature and films on Buddhist themes. On the other hand, the spread of Eastern religious practices was a search for forms which were fundamentally different from traditional religious ones of improvement and spiritual rebirth. This article deals with the features formation of one of the Buddhist schools in Ukraine, namely Theravada. It proposes the concept for the functioning of Ukrainian Buddhist communities such as: the Ajan Hubert Foundation; “Vipassana Meditation as taught by S. N. Goenka in the tradition of Sayagyi U Ba Khin”, monks Bhante Narada, Bhante Ratanasila, Bhante Saranasila, Bhante Thithidhammo. Their current form and activities, their role in the social and further development prospects are examined. Selected Buddhist texts, the basics of Theravada teaching school traditions in Ukraine, main practices, and their origins are also analyzed. The significance of retreats is defined as a cross-cultural dimension, where Buddhism of the Theravada tradition goes beyond its traditional ethno-confessional region and forms a connection between the Buddhist tradition and modern Ukrainian reality. Keywords: Theravada in Ukraine, retreat, dhamma, vipassana, Tipitaka, Satipatthana-sutta, Metta-sutta, Abhidhamma-pitaka
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YILMAZ, Nesrin, and Şengül DEMİREL. "Budist Dönemde Hindistan’da Eğitim." Vankulu Sosyal Araştırmalar Dergisi, no. 12 (December 31, 2023): 62–70. http://dx.doi.org/10.55089/yyuvasad.1399458.
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Eğitim tarihinde Hindistan’da en etkili iki din olan Brahmanizm ve Budizm’in çok büyük etkiye sahip olduğunu biliyoruz. Özellikle de kast sisteminin temelinde bulunan Brahmanizm, eğitim sistemini derinden etkilemiştir. Din adamı olan Brahmanlar, eğitimin asıl unsurları haline gelmişlerdir. Toplumsal tabakaların bulunduğu kast sistemi keskin kurallara dayanmaktadır. Brahmanlar kast sisteminin en üst tabakasını oluşturuyorlardı. Brahmanizm’in egemen olduğu yıllarda eğitimin amacı Brahma’ya ulaşmaktı ve bu uğurda erdemli olmak için çabalamak asıl uğraş kabul edilmekteydi. Hindistan’da kutsal metin kabul edilen Veda metinleri yalnızca Brahmanlar tarafından yorumlanır ve kimseye öğretilmezdi. MÖ. VI. yüzyılda Hindistan’ın kuzeydoğusunda, Brahmanizm’e karşı Budizm, doğmuştur. Siddhartha Gautama tarafından Budizm’in kurulmasıyla, Brahmanizm’e dayalı eğitim sisteminde büyük değişiklikler meydana gelmiştir. İnsanların eşit eğitim almasına olanak sağlayan Budizm, hiçbir canlıya zarar verilmemesi temel üzerine kurulmuştur. (Buda’nın ölümünden hemen sonra, dört kez toplantı yapan Budistler üç kez konsey toplamışlardır. Budizm, Seylan (Hinayana) ve Şimal (Mahayana) yani Küçük Araba ve Büyük Araba olmak üzere iki ana mezhebe ayrıldı.) Eski Hindistan’da verilen eğitimi, genelde “dinî eğitim” ve “normal eğitim” olarak iki başlık altında incelemek mümkündür. Hiç şüphesi ki dinî eğitim, normal eğitimden daha ön plandaydı. Buda, gezgin bir keşiş gibi gittiği yerlerde halka öğretisini anlattı. Gidemediği yerlere de müritlerini gönderdi. Her meslekten insanlar Budizm öğretisini kabul etmeye başladılar. Pek çok yerde, “Vihara” adı verilen manastırlar inşa ettiler. Bu manastırlar eğitim ve kültür merkezleri haline geldi. Buda, kendinden sonra öğretilerini ihtiva eden yazılı bir eser bırakmamıştır. Budistler, Buda’nın vaazlarının; dört yüz yıl kadar sözlü olarak nesilden nesle aktarıldığına ve daha sonra Pali-Kanon adlı bir kitapta toplandığına ve inanırlar. Kutsal metinleri, üç sepet anlamına gelen ve Pali dilinde yazılan “Tripitaka” veya “Tipitaka”nın öğretilmesi esas alınmıştır. Manastıra gelen öğrencilere “Tripitaka” öğretilmekteydi. Bu çalışmada; tarihte bir dönem Türk Devletlerini de etkisi altına alan Budizm’in Hint eğitim tarihindeki rolü ve eğitime nasıl katkılar sunduğu incelenecektir.
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Pali, Amba, Jayanti Endarini, Dipa Paramita Dewi, Widiyono, Tri Saputra Medhacitto, and Wasiman Dhammamitto. "The Concept of Beauty Implied in Nikāya." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 2, no. 1 (June 26, 2023): 13–24. http://dx.doi.org/10.59291/jnd.v2i1.29.
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This Tipitaka study is motivated by the many perceptions of the notion and understanding of beauty, giving rise to various beauty standards that make people attached and compete to achieve the set beauty standards. The purpose of this study is to analyze how the concept of beauty in general is and how the concept of beauty is in the Buddhist Dhamma. implied in the nikāya. Analysis of beauty in the Buddha Dhamma is found in several suttas in the nikāya. The concept of beauty is not only limited to one meaning but rather to the breadth of the diversity of concepts and understandings. The research method used is literature by collecting library materials that are coherent with the object of discussion. The collected data will be processed by: a) editing, namely re-checking the data obtained; b) organizing, namely organizing the data obtained; and c) discovery of research results, namely conducting further analysis of the results of organizing data. In addition, the writing team also used a synthesizer checklist consisting of an introduction, continuation, and ending synthetic; by considering the elements of text, context, and discourse. After carrying out these methods, the writing team will analyze the data that has been obtained so as to produce a scientific work. The results of this study show that the current beauty standards are influenced by local culture and the role of the mass media. The role of the standard of beauty is what makes people obsessed with wanting to achieve it. Meanwhile, the Buddhist view of beauty is divided into two, namely, outer beauty and inner beauty and Buddhism is not a religion that is anti-beauty. However, the Buddha taught not to be attached to the beauty that exists
Keywords: Beauty, Culture, Mass Media, Buddhism about Beauty.
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Devi, Metta Panna. "PELAKSANAAN BRAHMA VIHĀRA SEBAGAI SARANA MEWUJUDKAN TOLERANSI ANTAR UMAT BERAGAMA DI INDONESIA." Jotika Journal in Education 2, no. 1 (August 16, 2022): 23–28. http://dx.doi.org/10.56445/jje.v2i1.60.
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The Brahma Vihara are the four sublime states of mind. It contains noble, noble, and perfect qualities that all living beings should live by. The four noble qualities are mettā (loving-kindness), karunā (compassion, compassion), muditā (rejoicing), and upekkhā (equanimity). Tolerance is attitudes and actions that respect differences in religion, ethnicity, ethnicity, opinions, attitudes, and actions of other people who are different from themselves. On the basis of this, this study was made to find out the Implementation of the brahma vihāra as a means of realizing inter-religious tolerance in Indonesia. This type of research is library research. Therefore, this research was conducted using content analysis techniques, namely by analyzing the contents of various library sources that are relevant to the existing theory. Sources of data used in this study consisted of primary and secondary sources. In this study, primary data was obtained through the text of the Tipitaka Scriptures, while secondary data was obtained from popular books, journals, and online media sources. The results of this study found a correlation in the implementation of the Brahma Vihāra as a means of realizing tolerance between religious communities in Indonesia. This can be seen from the right effort in the implication of the brahma vihara that the activity always instills various noble qualities in its practitioners such as preventing the emergence of evil thoughts and qualities, greed and selfishness, maintaining and developing good qualities in oneself, and instill shame and fear of doing evil. In addition, training yourself to always have love for others even with different characters and backgrounds and even different religions (beliefs) will greatly impact and increase tolerance in humans to other humans. Differences will not make one ignore others because love is always above all. Someone full of love tends to be very tolerant and accepts the existence of others with grace, even though they are full of differences.
Keywords: Brahma Vihāra, Tolerance, Religious People.
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Lacayo Morales, Rommel, and Francisco J. Picado Pavón. "Calidad y uso potencial de las aguas del río Tipitapa." Revista Torreón Universitario 11, no. 31 (May 31, 2022): 134–46. http://dx.doi.org/10.5377/rtu.v11i31.14292.
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Nicaragua es un país privilegiado por sus recursos acuáticos sin embargo, la calidad prístina de estos recursos es amenazada por diversos estresores. El río Tipitapa, ubicado en la cuenca hidrográfica UH 69-9529, es un conducto de drenaje natural de las aguas del lago Xolotlán hacia el lago Cocibolca, el cual integra el sistema lagunar de Tisma considerado como zona de amortiguamiento entre la parte alta y baja de la cuenca fluvial. Esta zona recibe y alberga xenobióticos limitando su transporte hacia el Cocibolca. La actividad agropecuaria es predominante en la cuenca y esta aprovecha las aguas del río Tipitapa para la irrigación de cultivos como, arroz, frijol, trigo, legumbres, así como para la irrigación de áreas de pastizales, entre otros. Esta investigación evalúa la calidad fisicoquímica de las aguas del río Tipitapa y su aptitud para la irrigación de los cultivos del área. Para ello, dos sitios antes y dos sitios posteriores a la laguna de Tisma fueron muestreados en dos ocasiones, una en época lluviosa y otra en la época seca. A las muestras de agua colectadas se les realizó el análisis fisicoquímico. Parámetros de campo fueron medidos in situ al momento de la colecta de las muestras. Los resultados del estudio revelan la calidad hídrica actual de las aguas del río Tipitapa, así como manifiestan su disponibilidad para la actividad agropecuaria. Esta investigación contribuye con información científica para el establecimiento de planes en la gestión del recurso hídrico.
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PAGEL, ULRICH. "THOMAS OBERLIES: Pāli: a grammar of the language of the Theravāda Tipitaka, with a concordance to Pischel's Grammatik der Prakrit-Sprachen. (Indian Philology and South Asian Studies, 3.) 385 pp. Berlin: Walter de Gruyter, 2001. Euro128." Bulletin of the School of Oriental and African Studies 66, no. 1 (February 2003): 101–3. http://dx.doi.org/10.1017/s0041977x03390068.
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Espinoza Rivera, Samanta María, and María Dolores Álvarez Arzate. "Factores geográficos en la evolución urbana de la zona central histórica de la ciudad de Tipitapa, Nicaragua 1946-2020." Revista Científica de FAREM-Estelí, no. 39 (October 19, 2021): 82–113. http://dx.doi.org/10.5377/farem.v10i39.12617.
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El presente artículo, parte de la tesis doctoral de la autora, donde se logró identificar los factores geográficos que influyeron en la evolución urbana de la zona central histórica de la ciudad de Tipitapa en los años 1946, 1969, 1996, 2000, 2018 y 2020. Desde el enfoque del análisis geográfico, auxiliado de los Sistema de Información Geográfica se profundiza en la descripción de los usos de suelo, la morfología urbana, así como los elementos naturales y culturales más representativos de la estructura urbana, componentes del paisaje urbano. Tipo de investigación cualitativa. Los principales resultados muestran que los factores geográficos que influyeron en el desarrollo de la zona central histórica de la ciudad de Tipitapa, se destaca la ubicación geográfica estratégica con relación a las regiones del norte y pacífico de Nicaragua, el relieve, la localización de complejos industriales, la viabilidad, actividades comerciales, agrícolas y ganaderas. Así como la migración, por ejemplo, del campo a la ciudad.
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Espinoza Rivera, Samanta María. "Antecedentes y aproximación teórica sobre identidad territorial y desarrollo local en la zona norte de la ciudad de Tipitapa, Managua, Nicaragua." Revista Científica de FAREM-Estelí, no. 24 (January 12, 2018): 109–25. http://dx.doi.org/10.5377/farem.v0i24.5555.
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El presente artículo surge de la necesidad de comenzar con la revisión documental relacionado con el tema de investigación “identidad territorial y desarrollo local en la zona norte de la ciudad de Tipitapa, municipio de Tipitapa, departamento de Managua 2017-2019”. Tiene como propósito identificar los estudios realizados, así como los planteamientos teóricos existentes sobre el tema en cuestión. Para la realización del escrito se auxilió de la técnica de la revisión bibliográfica y análisis documental. Se puede concluir, que para el estudio de la identidad territorial existen investigaciones que tratan el estudio de la identidad desde la comprensión del sentido de pertenencia que tiene una comunidad sobre la ocupación del espacio, su tierra, ambiente y recursos naturales. En definitiva, los rasgos de identidad con el territorio, se ven influenciado por la asociación entre las condiciones subjetivas y objetivas de los habitantes, es decir, la actitud que la población tiene del lugar está condicionada por las oportunidades de desarrollo o la estructura económica que prevalece en función del desarrollo territorial.
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Marín Pérez, Magdalena, and Génesis Carolina Pérez Pilarte. "Prevalencia de la enfermedad de Hansen en el barrio Francisco rojas del municipio de Tipitapa." Universidad y Ciencia 9, no. 15 (July 26, 2017): 25–31. http://dx.doi.org/10.5377/uyc.v9i15.4566.
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El presente estudio permitió evaluar la prevalencia de la Enfermedad de Hansen en el barrio Francisco Rojas del municipio de Tipitapa, departamento de Managua, durante el período de Diciembre 2012 a Febrero 2013. Para cumplir tal objetivo se realizaron visitas domiciliares a los contactos de los pacientes diagnosticados con Enfermedad de Hansen durante los años 2000 al 2012 en el Centro Nacional de Dermatología, denominados éstos como casos guías. Durante estas visitas se realizó una inspección completa de la piel a todos los contactos, surgiendo así pacientes con lesiones sospechosas de la enfermedad, a los cuales se les realizaron baciloscopía y biopsia para confirmar el diagnóstico y clasificar la enfermedad. Partiendo de los 9 casos guías surgieron 6 casos nuevos. La prevalencia de la enfermedad para el año 2012 en el barrio Francisco Rojas fue de 10.85 por 10,000 habitantes, la tasa de detección fue de 13.02 por 10,000 habitantes y la proporción de casos en menores de 15 años fue 16.66 %. Tomando en cuenta estos indicadores se puede concluir que existe un foco activo de lepra en el barrio Francisco Rojas del municipio de Tipitapa, y por sus características epidemiológicas debe considerarse un problema de salud pública. Por lo que se recomienda priorizar el diseño de un programa de atención y vigilancia epidemiológica de la Enfermedad de Hansen para un mejor control en la transmisión de la misma.
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Orozco, Blanco, Napoleón Vicente, Zúniga González, and Carlos Alberto. "Productivity Analysis in Power Generation Plants Connected to the National Grid: A New Case of Bio Economy in Nicaragua." Journal of Agricultural Studies 1, no. 1 (March 5, 2013): 81. http://dx.doi.org/10.5296/jas.v1i1.3352.
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The purpose of this paper was to study the productivity where renewable energy resources and non-renewable resources for generating electricity in power plants connected to the national grid of Nicaragua were used. This article analyzed the total factor productivity of Bioeconomy for the generation of electricity from plants using sugarcane bagasse (biomass) as a renewable resource and petroleum. The data envelopment analysis (DEA) and the Malmquist index were used to measure the total factor productivity of power generation utilities connected to the national grid of Nicaragua. The results obtained by comparing sugar mills connected to the SIN was that Monte Rosa mill has a higher rate of increase in productivity due to the change of total factor productivity and when comparing thermal plants that employ petroleum products in power generation, the more efficient were ALBANISA, GECSA and TIPITAPA POWER; but when comparing thermal plants and some using renewable energy San Antonio sugar mill and ALBANISA were more efficient.
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Kanthik, Chamnong. "The Difference between Cetasika in Abhidhamma Pitaka and Abhidhammattha Sangaha." BOHR International Journal of Social Science and Humanities Research 1, no. 1 (2022): 5–9. http://dx.doi.org/10.54646/bijsshr.002.
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Purpose: The objective of this article is to study the difference of cetasika in Abhidhamma Pit.aka and Abhidhammattha Sangaha. Methodology: There are 45 volumes of the Pali-Tipit.aka of Siam Kingdom. 12 volumes, volume 34–45, belong to Abhidhamma Pit.aka. Volume 34 gives explanations about mind, mental factors, form and Nibbana. There are 56 mental factors, 20 neutral, wholesome and unwholesome mixed consciousness, and 36 completely wholesome consciousness (20 + 36), and 12 completely unwholesome consciousness (12 + 20). All these are collectively referred to as “Dhamma 56 or Cetasika 56” . But, In Abhidhammattha Sangaha, cetasika is divided into 52; 13 neutralconsciousness, 14 unwholesome consciousness, and 25 wholesome consciousness. Main Results: The result indicated that in Abhidhammattha Sangaha, the similar Dhamma items are reduced, such as satindriya and satibala are reduced to sati, saddhindriya and saddhabala are reduced to saddh ¯ a. It is assumed that the author may be done to facilitate the study for the general public. Implications: The addition of other topics in Abhidhammattha Sangaha(Not in Abhidhamma Pit.aka) such as uddhacca, manasikara etc., should be further studied.
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Kanthik, Chamnong, and Sudaporn Khiewngamdee. "The difference between cetasika in Abhidhamma Pitakaand Abhidhammattha Sangaha." BOHR International Journal of Social Science and Humanities Research 1, no. 1 (2022): 5–10. http://dx.doi.org/10.54646/bijsshr.2022.02.
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Purpose: The objective of this article is to study the difference between cetasika in Abhidhamma Pit.aka and Abhidhammattha Sangaha. Methodology: There are 45 volumes of the Pali-Tipit.aka of Siam Kingdom. 12 volumes, volume 34−45, belong to Abhidhamma Pit.aka. Volume 34 gives explanations about mind, mental factors, form, and Nibbana. There are 56mental factors, 20 neutral, wholesome, and unwholesome mixed consciousness, and 36 completely wholesomeconsciousness (20+36), and 12 completely unwholesome consciousness (12+20). All in all, the word“Dhamma 56or Cetasika 56”. But, In Abhidhammattha Sangaha, cetasika is divided into 52 factors: 13 neutral consciousness,14 unwholesome consciousness, and 25 wholesome consciousness. Main Results: The result indicated that in Abhidhammattha Sangaha, the similar Dhamma items are reduced, suchas satindriya and satibala are reduced to sati, saddhindriya and saddh ̄abala are reduced to saddh ̄a. It is assumed that the author may be done to facilitate the study. Implications: The addition of other topics in Abhidhammattha Sangaha (not in Abhidhamma Pit.aka) such asuddhacca and manasik ̄ara should be further studied.
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Kehrt, Rainer, Michael Becker, Herbert Brösicke, Norbert Krüger, and Hans Helge. "Prevalence of Helicobacter pylori Infection in Nicaraguan Children with Persistent Diarrhea, Diagnosed by the 13C‐Urea Breath Test." Journal of Pediatric Gastroenterology and Nutrition 25, no. 1 (July 1997): 84–88. http://dx.doi.org/10.1002/j.1536-4801.1997.tb01477.x.
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Background:The impairment of gastric acid barrier caused by Helicobacter pylori (H. pylori) at the onset of infection may predispose to small bowel bacterial overgrowth, which could contribute to persistent diarrhea.Methods:Using the 13C‐urea breath test, we determined the prevalence of H. pylori infection in 123 Nicaraguan children from Tipitapa, aged 1 to 65 months, from a low socioeconomic background.Results:The overall prevalence of H. pylori infection was 77.2% (95/123). The prevalence varied with age and was significantly (p < 0.001) higher in infants ≤12 months than in children aged 13‐65 months, 91% (57/63) as against 63% (38/60). H. pylori infection was present in 44 of 59 (75%) children suffering from persistent diarrhea compared with 51 of 64 (80%) age‐matched asymptomatic controls. In the diarrheal group, 20 of 59 (34%) children presented with malnutrition, and 16 (80%) of them showed H. pylori infection. In the control group, 20 of 64 (31%) were malnourished, and 14 (70%) of them showed H. pylori infection.Conclusions:In Nicaragua, H. pylori is acquired in early infancy. The high prevalence among children in the first 12 months of life and the lower infection rate between 1 and 5 years of age suggest a loss or clearance of infection, also an occasional finding in adults. H. pylori infection appears to be not a risk factor for persistent diarrhea or malnutrition in Nicaraguan children.
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Vega, Ana Belén, Cindy Orozco, Layo Leet, Rubén Rivera, and Henry L. Guevara. "Baseline for the study of the population density of Quiscalus nicaragüensis Salvin & Godman 1891 in Nicaragua." Revista Compromiso Social 7, no. 11 (July 18, 2024): 121–28. http://dx.doi.org/10.5377/recoso.v7i11.18404.
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Esta investigación tiene como objetivo establecer la línea base para el estudio de la densidad poblacional del Zanatillo Nicaragüense (Quiscalus nicaragüensis) en Nicaragua. Se llevó a cabo entre marzo y julio de 2020 utilizando el método de transectos en faja en los municipios de Mateare, Tipitapa, Tisma y Rivas, dentro de su área de distribución. El método de transectos es una técnica de muestreo que proporciona información precisa sobre la vegetación de una zona sin necesidad de un análisis exhaustivo, mediante la medición de parámetros en un rectángulo del área de estudio. El Zanatillo nicaragüense es una ave endémica en peligro crítico de extinción, por lo que este estudio es crucial para la valoración y manejo de la especie. Los resultados preliminares indican una densidad poblacional aproximada de 8 individuos por hectárea, siendo Tisma el sitio con mayor densidad (12 individuos/ha). La distribución del ave abarca 144,618 ha, principalmente en las orillas de los grandes lagos de Nicaragua, con preferencia por los humedales marginales lacustres (11 individuos/ha), que ofrecen hábitats heterogéneos. Este estudio sienta las bases para futuras investigaciones poblacionales y planes de manejo del Zanatillo nicaragüense. Se recomienda un muestreo aleatorio simple con 201 transectos de 1,295 m cada uno, distribuidos nacionalmente, debido a la homogeneidad en la densidad poblacional entre grupos. Este diseño asegura un muestreo significativo con un nivel de significancia del 95%.
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Barahona Silva, Xochilt Yaosca, Jonton Josué Talavera Blandón, and Sergio Rafael Gámez Guerrero. "Evaluación de factores humanos, naturales y materiales que inciden en el uso y eficiencia de filtros Kanchan en la comunidad San Juan, Tipitapa Nicaragua." Revista Ciencia y Tecnología El Higo 12, no. 2 (December 1, 2022): 14–23. http://dx.doi.org/10.5377/elhigo.v12i2.15193.
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En Nicaragua la calidad de agua se ve afectada por la presencia de arsénico en concentraciones mayores a lo indicado en normas CAPRE. En el presente estudio se realizó diagnóstico de los filtros Kanchan construidos en la comunidad San Juan de Tipitapa y determinaron factores que pueden incidir en su uso y eficiencia. Los filtros Kanchan son una alternativa de bajo costo para disminuir la presencia de este analito en el agua de bebida. La falta de conocimiento en temas de calidad de agua, efectos a la salud por ingesta de arsénico y falta de capacitación en operación y mantenimientos son factores humanos que inciden en el uso del filtro. Al comparar estas unidades con las especificaciones recomendadas en guías MIT y ENPHO, no cumplen con los materiales en cuanto a diámetro de arena fina, espacio libre entre fondo de la pana, cantidad de clavos y trozos de ladrillos dentro de pana difusora, logrando remover solamente entre un 60 -70 % de arsénico. Posteriormente con los mismos materiales de las unidades evaluadas se ensambló un filtro a nivel de laboratorio que cumple con lo establecido, resultando arsénico <0.01 mg/L, fosfatos de 0.2 mg/L, Ph de 8.37 y calcio de 12.38 mg/L. Para obtener un buen desempeño en filtros Kanchan se recomienda cumplir con granulometría de arena fina que retiene el complejo arsénico hierro y garantizar la cantidad de Hidróxido de hierro para la adsorción de arsénico, así como capacitar continuamente a los usuarios en uso y mantenimiento de la tecnología.
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C. A., Sampaio, Kato O. R., and Nascimento-e.-Silva D. "SISTEMA DE CORTE E TRITURAÇÃO DA CAPOEIRA SEM QUEIMA COMO ALTERNATIVA DE USO DA TERRA, RUMO À SUSTENTABILIDADE FLORESTAL NO NORDESTE PARAENSE." Revista de Gestão Social e Ambiental 2, no. 1 (June 21, 2008): 41–53. http://dx.doi.org/10.24857/rgsa.v2i1.60.
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A crise relacionada às mudanças climáticas e ao aquecimento global neste início de século é um problema que clama por ações capazes de responder às inquietudes da sociedade. Entre outras ações, o que tem sido reclamado está na forma de gestão e aproveitamento dos recursos naturais. A geração de tecnologia do corte e trituração da capoeira sem queima aponta os caminhos capazes de garantir a segurança das comunidades locais, impedindo a deterioração dos ecossistemas e a degradação humana. No caso da Amazônia, principalmente, configura-se numa das formas mais adequadas, por permitir a justaposição de tecnologias de ponta com os conhecimentos sobre a natureza disponíveis pelas comunidades locais, respondendo às necessidades locais de sobrevivência e melhoria da qualidade de vida, ao mesmo tempo em que incrementa o uso sustentado dos recursos naturais. Antes tratado sob a lógica da derruba-e-queima, o manejo da capoeira, hoje, tem a possibilidade de incorporar uma nova tecnologia capaz de triturar essas vegetações, fertilizar o solo com os resíduos orgânicos da vegetação, impedir a emissão de carbono e aumentar a produtividade da propriedade, técnica esta preconizada pelo Projeto Tipitamba. Os resultados atuais mostram que nesse sistema sem queima as vantagens evidenciadas dizem respeito a um melhor balanço de nutrientes, qualidade do solo, melhor conservação da água e regulação térmica do solo, intensificação do sistema de produção, mudança do calendário agrícola, redução na incidência de plantas espontâneas e à oferta de serviços ambientais, como, por exemplo, o seqüestro de carbono.SISTEMA DE CORTE Y TRITURACIÓN DE LA MATA SIN QUEMA COMO ALTERNATIVA DE USO DE LA TIERRA, RUMBO À LA SUSTENTABILIDAD FORESTAL EN EL NORESTE PARAENSE. Resumen La crisis relacionada con los cambios climáticos y el calentamiento global, en este inicio de siglo, es un problema que clama por acciones capaces de responder a las inquietudes de la sociedad. Entre otras acciones, lo que realmente constituye un reclamo es la forma de gestión y aprovechamiento de los recursos naturales. La generación de tecnología para el corte y trituración de mata sin quema señala los caminos que pueden garantizar la seguridad de las comunidades locales, impidiendo el deterioro de los ecosistemas y la degradación humana. En el caso de la Amazonia, principalmente, se presenta una de las formas más adecuadas, ya que permite la yuxtaposición de tecnologías de punta con los conocimientos sobre la naturaleza disponibles en las comunidades locales, respondiendo a las necesidades locales de supervivencia y a la mejora de la calidad de vida, al mismo tiempo que se incrementa el uso sostenido de los recursos naturales. Anteriormente tratado bajo la lógica de tirar abajo-y-quemar, el manejo de la mata en la actualidad tiene la posibilidad de incorporar una nueva tecnología capaz de triturar esas vegetaciones, fertilizar el suelo con los residuos orgánicos de la vegetación, impedir la emisión de carbono y aumentar la productividad de la propiedad, técnica preconizada por el Proyecto Tipitamba. Los resultados actuales muestran que en este sistema sin quema las ventajas que se evidencian están relacionadas con un mejor balance de nutrientes, con la calidad del suelo, con la mejor conservación del agua y la regulación térmica del suelo, con la intensificación del sistema de producción, con el cambio del calendario agrícola, con la reducción en la incidencia de plantas espontáneas y con la oferta de servicios ambientales, como por ejemplo, la captura de carbono.
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Escalante Zepeda, Jorge Dimitrov, and Tamara Iveth Pérez Rodríguez. "Participación y toma de decisión desde la familia frente a los riesgos que están expuestos los habitantes de la comunidad El Brasil en el municipio de Tipitapa, Managua, enero a julio 2018 - 2020." REICE: Revista Electrónica de Investigación en Ciencias Económicas 12, no. 23 (July 9, 2024): 320–30. http://dx.doi.org/10.5377/reice.v12i23.18291.
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Este documento intenta describir conceptual y metodológicamente la manera de evaluar la amenaza, la vulnerabilidad y el riesgo con el fin de otorgar información para prevenir y evitar tragedias a las personas en zonas afectadas. Reflexiona acerca del nivel de resolución o detalle que se debe tener en cuenta en la elaboración de instrumentos tales como mapas, que serán utilizados para la toma de decisiones dentro del proceso de planificación del territorio. Relaciona el alcance de la apreciación del evaluador y la resolución del instrumento de planificación con el nivel de riesgo que las autoridades y la sociedad consideran como "aceptable" para definir medidas de mitigación, su eficiencia y su orden de prioridades; y finalmente, especula acerca de las posibles implicaciones jurídicas que tienen las apreciaciones del evaluador, según su competencia en cada etapa.
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Comstock, J. C., M. Pena, J. Vega, A. Fors, and B. E. L. Lockhart. "Report of Sugarcane yellow leaf virus in Ecuador, Guatemala, and Nicaragua." Plant Disease 86, no. 1 (January 2002): 74. http://dx.doi.org/10.1094/pdis.2002.86.1.74d.
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In 1998, sugarcane plants with symptoms similar to yellow leaf syndrome were observed in Ecuador, Guatemala, and Nicaragua. These plants showed yellowing of the central portion of the third to sixth leaves on the abaxial surface from the youngest expanding spindle leaf. Intense yellowing and necrosis of the leaf tip and the central portion of the leaf blade near the midrib occurred in severe cases. A tissue blot immunoassay was used to detect Sugarcane yellow leaf virus (SCYLV) in the midrib of the top visible dewlap leaf (2) using an antiserum specific to a Florida isolate of SCYLV (1). Since the virus can be detected in asymptomatic plants, leaf samples were collected from both symptomatic and asymptomatic plants. Symptom expression was most intense in plants at maturity that were under stress. Cut ends of leaf samples were imprinted on nitrocellulose membranes in the country of origin, and control samples of healthy and SCYLV-infected leaves were imprinted in Florida on each membrane prior to serological processing. The results from the following locations and cultivars, and the ratio of SCYLV-positive samples over the total samples is indicated: Milagro, Ecuador, PR 70-2085 (11/24) and PR 76-3385 (48/63) in 1999; Escuintla, Guatemala, CP 57-603 (1/10), CP 73-1547 (0/10), CP 72-2086 (120/308), PR 75-2002 (8/11), PR 78-294 (10/10), and PR 87-2080 (13/13) in both 2000 and 2001; Tipitapa, Nicaragua, L 68-40 (21/70) in 1998; and Chinandega, Nicaragua, CP 72-2086 (30/30) and CP 74-2005 (13/45) in 2000. CP 72-2086 is a major commercial cultivar in Central American countries and was infected in both Guatemala and Nicaragua. SCYLV was detected in 9 of 10 cultivars sampled. An exception was noticed in CP 73-1547 in Guatemala where none of the 10 plants tested were infected; however this cultivar has a high incidence of SCYLV in Florida. Only 1 of 10 samples of CP 57-603 was SCYLV positive in Guatemala; however, this cultivar has a low incidence of infection in Florida and is considered more resistant than the other CP cultivars sampled. To our knowledge, this is the first report SCYLV in Ecuador, Guatemala, and Nicaragua. References: (1) S. M. Scagliusi and B. E. L. Lockhart. Phytopathology 90:120, 2000. (2) S. Schenck et al. Sugar Cane 4:5, 1997.
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Pratiwi, Pratna Dian, Pramudita Mei Nata, Krisdiantoro Alfani Bramantio, and Sutadi Sutadi. "Masyarakat madani (civil society) dalam perspektif Buddhisme." Jurnal Pelita Dharma 10, no. 1 (December 30, 2023). http://dx.doi.org/10.69835/jpd.v10i1.427.
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Di Indonesia membutuhkan tumbuh dan berkembangnya masyarakat madani (civil society), akan tetapi hingga saat ini pembentukan masyarakat madani di Indonesia masih kurang optimal. Berkenaan dengan hal tersebut dalam ajarannya Buddha mengajarkan mengenai hiri dan ottapa sebagai landasan diri dalam menumbuhkan karakteristik sadar hukum, oleh karena itu peneliti merasa tertarik dengan hal tersebut sehingga peneliti ingin melakukan kajian mengenai masyarakat madani (civil society) dalam perspektif Buddhisme. Untuk melakukan kajian ini peneliti menggunakan metode library research atau kajian kepustakaan yaitu dengan mengumpulkan data pustaka, membaca dan mencatat serta mengolah bahan penelitian, dengan demikian peneliti akan mengkaji Tipitaka secara mendalam yang berkaitan dengan masyarakat madani (civil society) melalui sumber primer dari Tipitaka pali dan sekunder yang berasal dari pendapat maupun pembahasan penulis lain. Hasil dari penelitian ini yaitu dalam pembentukan masyarakat madani (civil society) dalam persepektif Buddhisme membutuhkan pemenuhan terhadap kriteria merujuk pada 7 (tujuh) prinsip suku Vajji, hiri, dan ottapa yang ditunjang dengan pemenuhan prasyarat dalam membentuk masyarakat yang madani. Dengan demikian, dapat disimpulkan bahwa masyarakat yang madani dalam persepektif Buddhisme adalah masyarakat beradab yang mumpuni dalam perkembangan ilmu pengetahuan, merealisasi hiri dan ottapa, serta memenuhi syarat-syarat pembentukan masyarakat yang madani (civil society).
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Ariani, Adriana Venny, Isomudin Isomudin, Ida Bagus Dharmika, Ririn Sugiyarti, and Linawati Linawati. "Perspektif Cendekiawan Buddhis Indonesia tentang Mediokritas Peran Mahasiswa Perguruan Tinggi Keagamaan Buddha sebagai Agent Of Change." ALACRITY : Journal of Education, September 5, 2022, 145–58. http://dx.doi.org/10.52121/alacrity.v2i2.360.
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Development of technology in various fields is increasing rapidly. Younger generation will face competition from two things, namely competition between individuals and competition with robots/AI. Unfortunately, many of Indonesia's young generation adhere to the mindset of "Mediocrity". This mediocrity is loved by various levels of society, including Buddhist Colleges students in Jabodetabek. However, there has been no research that addresses the mediocrity of Buddhist Colleges students in Jabodetabek in their role as agents of change. Various perspectives are needed from existing organizations of Indonesian Buddhist scholars on the role of Buddhist Colleges students in Jabodetabek as agents of change. Is it good, or tend to be mediocre? As well as solutions to the Tipitaka values that can be implemented to overcome this problem. The type of research used is qualitative. The data collection technique used unstructured in-depth interviews and quoted directly from various sources. Data analysis used data interpretation and heuristics. The objectivity and validity of the data used the Mahapadessa parallelization and triangulation methods. The results of this research is based on the analysis of the four dimensions of the agent of change, namely the catalyst; resource linker; solution giver; and process helper, on average Buddhist Colleges students in Jabodetabek tend to be mediocre in carrying out their duties as agents of change. As well as solutions These solutions are scattered in various existing canons. In this case, the researcher tries to summarize the various existing canons as a solution approach to overcome the mediocrity mindset based on the Tipitaka, namely: Generating determination and changing mindsets; Analyze the advantages & disadvantages and determine goals / ideals; Find a good place/environment to grow; Avoid wrong associations and associate with good people; Expanding relationships with four ways of treating others; Continuously learning and self-evaluating; Keep practicing and trying to develop your potential.
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"Thomas Oberlies, Pa¯li. A Grammar of the Language of the Therava¯da Tipitaka. With a Concordance to Pischel's Grammatik der Prakrit-Sprachen." Indo-Iranian Journal 46, no. 1 (2003): 83–89. http://dx.doi.org/10.1163/000000003124995098.
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Dr. Hemappa B. Kenchalli. "Dr. B. R. Ambedkar’s Contribution to the Revival of Buddhism in Modern India: A Historical Perspective." International Journal of Advanced Research in Science, Communication and Technology, June 4, 2023, 84–87. http://dx.doi.org/10.48175/ijarsct-11316.
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Buddhism is one of the major religions in the world. It is a world religion, which arose in India, and is based on the teachings of Siddhārtha Gautama who was deemed a "Buddha" (Enlightened human being). Buddhism has been reemerging in India since the past century, due to its adoption by many Indian intellectuals, the migration of Buddhist Tibetan exiles, and the mass conversion of hundreds of thousands of Hindu Dalits led by Dr. B. R. Ambedkar. Ambedkar was greatly impressed by studying Tipitaka, the collection of Buddha’s sayings. He said that India would rise once again to its glory, when people turn to Buddhism and practice the high ethical principles preached by Buddha. After publishing a series of books and articles arguing that Buddhism was the only way for the Dalits to gain equality, Ambedkar publicly converted on 14 October 1956, at Deekshabhoomi, Nagpur. After receiving ordination, Ambedkar gave dhamma diksha to his followers. The ceremony included 22 vows given to all new converts after ‘Three Jewels’ and ‘Five Precepts’. Even though Ambedkar had been a follower of Buddhism for barely seven weeks, during that small period he contributed immensely for the promotion of Buddhism. At the time of his death around seven lakh Dalits had become Buddhists. He saw Buddhism as a religion based on wisdom and compassion, which supports tolerance and human rights, and fulfils the deep spiritual needs of people. Thus Ambedkar’s contribution to the revival of Buddhism in contemporary India is very significant
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Calero Espinoza, Criselda Arlette, Sayda Tamara González Jarquín, and Anameyling Tatiana Guevara Blanco. "Efectos psicológicos de femicidio en pobladores del barrio Cristo Rey, municipio de Tipitapa-Managua (estudio de casos)." Revista Humanismo y Cambio Social, April 5, 2017, 87–91. http://dx.doi.org/10.5377/hcs.v0i6.3525.
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El presente estudio tiene por objetivo, analizar desde el punto de vista psicológico los efectos que tiene en la población los casos de femicidio. En el barrio Cristo Rey han sucedido alrededor de tres casos de femicidio pero solo uno ha sido tipificado como tal. Este contexto hizo que se escogiera este barrio como universo de estudio con el fin de generar una reflexión introspectiva y una discusión analítica acerca de la violencia, falta de equidad de género y el fenómeno de femicidio. El fenómeno de femicidio describe las conductas psicológicas respecto al tema de género, partiendo de patrones de comportamientos construidos desde la familia. Estos tienen como características principales: estilos de crianza, cultura patriarcal, religión y otras variables estudiadas en esta investigación. Entre los resultados más importantes obtenidos en este estudio, está la información obtenida de los pobladores, acerca de las variables psicosociales que intervienen en la violencia contra la mujer. Entre las, más destacadas se encuentran: machismo, cultura patriarcal y celos. Todos ellos considerados como factores desencadenantes del femicidio.Revista Humanismo y Cambio Social. Número 6. Año 3. Julio - Diciembre 2015: 87-91
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Espinoza Rivera, Samanta, and María Álvarez Arzate. "Identidad territorial y desarrollo urbano: una contribución a la gobernanza." Revista Humanismo y Cambio Social, April 24, 2023, 10–28. http://dx.doi.org/10.5377/hcs.v20i20.15827.
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El presente artículo expone los resultados de la relación identidad territorial y desarrollo urbano en la ciudad de Tipitapa. Es una investigación con enfoque mixto que permitió la integración de métodos cuantitativos y cualitativos, empleados en un estudio de caso. Las técnicas, como la revisión documental, entrevista semiestructurada, grupo focal y encuesta, permitieron la recopilación de datos. Se diseñaron instrumentos validados por expertos. El tamaño de la muestra que se trabajó fue de 156 habitantes pertenecientes a dos barrios de esta ciudad, vecina de Managua, aplicando el procedimiento de muestreo aleatorio simple. Se hizo uso de las matrices de reducción de datos, análisis semántico y análisis estadístico. Los resultados demostraron que la identidad territorial se basa en la memoria, sentido de pertenencia, interacción vecinal y paisaje urbano. Existe una relación fuerte entre la memoria, el sentido de pertenencia y el desarrollo urbano local. Este último componente condiciona o influye en la percepción social de los habitantes en relación a su propia identidad vinculado a su territorio inmediato como elemento clave que contribuye a la gobernanza urbana.
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Ramírez Chavarría, María Elena, María Eliette Esquivel Tinoco, and Jessica Lissette Cruz García. "Análisis del crecimiento de los negocios informales en Nicaragua." Revista Humanismo y Cambio Social, December 10, 2020, 116–27. http://dx.doi.org/10.5377/hcs.v0i16.10484.
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El comercio informal es definido como una actividad progresista establecida en diferentes lugares de la sociedad, sin tener un establecimiento específico para realizar sus ventas, ubicándose en lugares estratégicos de las ciudades. Según análisis de las determinantes de la informalidad laboral en América Latina, se establece que el 47% del empleo es informal. Este panorama permite analizar la relación entre los factores que motivan la informalidad en los negocios y la convivencia social que se genera en los municipios de Estelí, Chinandega, Ciudad Sandino y Tipitapa como referencias para este análisis. Estos municipios tienen en común el comercio como una de sus actividades principales, también son municipios con densidad poblacional alta sobre todo en la zona urbana, condición favorable para el establecimiento de negocios ya que se cuenta con una mayor demanda. El Gobierno de Nicaragua ha implementado una serie de programas y acciones que tiene como lógica estratégica facilitar la generación de nuevos emprendimientos, mejorar la calidad de los existentes y facilitar el registro de los negocios a fin de disminuir la brecha de informalidad. En Nicaragua existe una problemática de informalidad en el comercio que ha sido consecuencia de todas las etapas históricas. Los principales factores que determinan la informalidad de los negocios es el crecimiento económico desigual que genera la necesidad en un amplio sector de la población al autoempleo, altas tasas de desempleo, tramitología burocrática, falta de normas y regulaciones o leve aplicación.